By Susie Davidson

Special to the Jewish Press (NYC)

An examination of the role of women in Judaism would seem to reflect a rich, forthright undertaking. Clearly, the Torah is replete with strong, dynamic women integral to the development of Jewish history. Beginning with Eve, no wimp by any measure, many definitive Judaic moments of all dimensions were achieved through the major contributions of noteworthy, extraordinary heroines. Sarah, Rachel, Leah, Esther, Delilah, Ruth, Naomi, Dina, Serach, Miriam, Gomer, Hannah, Huldah and Judith are only some of the prominent female characters who figure in our annals.

"Rashbam," relates Rabbi Abraham Stone of Brooklyn, NY, "explains [that] the miracle of Chanukah was due to the heroic efforts of Yehudith, the daughter of Yochanan the High Priest. Purim came about through Queen Esther. As for Pesach, it was [because of] the merit of the righteous women in that generation that our ancestors were redeemed from Egypt."

"Rabbi Moshe Feinstein, one of the most widely-respected Torah

authorities of this century," says Kresel Housman of Brooklyn, NY, "wrote that in every place the Torah mentions the holiness of the People of Israel, women are also included on an equal basis."

Given this historical portrait, it would seem rather remarkable for women to question in any way the significance of their role within Judaism. Yet many still do, especially those from less traditional denominations.

The options and choices afforded by modern existence are pursued by many Jewish women with full vigor. As a result, domesticity often takes a back seat to individual achievement. However, Prozac and therapy are as much a part of our modern existence as are our independent decisions. Those who do marry increasingly find themselves falling within soberingly high divorce (and assimilation) statistics. One might question if modern options are more trapping than opportunity, especially where Judaism is concerned.

Nonetheless, less traditional Jewish women may observe their Orthodox counterparts leading lives which seem to be largely if not purely domestic in nature. To the more outwardly liberated Jewish woman, the devout are perhaps suppressing their career yearnings, or maybe they are literally enslaved to tradition.

Yet, they appear at peace, content, even happy. What is the secret of these women?

And what of the feminine contribution toward the practice of Judaism itself? Aren't women relegated to minor roles in Synagogue? How can observant women, certainly intellectual, capable and lively, accept this apparently comprehensively diminished status?

What may be surprising to the non-Orthodox is that the role of the observant woman is, in fact, essential, fundamental, sacred and, in fact, rewarding, satisfying and eminently fulfilling.

"The woman," states Rabbi Menachem Gurkow of Shaloh House, Stoughton, "shapes the foundation of the home, which is the primary, and most crucial source for Jewish continuity for the next generation...There is no question that the fate of a person's Yiddishkeit is determined by the upbringing in the home, and the mother controls the environment of the home."

"We homemakers," says Kresel Housman, "take pride in the fact that our work is a holy service to Hashem. We do not see it as degrading; quite the opposite, performing these [domestic] mitzvohs allows us to elevate ourselves and our households". ... As Hillel the Elder said, 'If I am not for myself, who will be for me?' But let us not forget the second half of that statement which warns against selfishness, 'But if I am [only] for myself, what am I?' It is my right and responsibility to feel good about myself and my work, but if I were doing it only for me, if there were no love of another motivating me, ultimately, my life would be unfulfilling."

How important is the home within Judaism? Would you believe more important than synagogue? Rabbi Gurkow says yes. "Contrary to common thinking today, the house of worship is only secondary to the Jewish home."

"Since when has the Synagogue become the focus of attention in the Jewish community?" he asks. "Being a Rabbi is not a privilege, it is a responsibility - the same with a cantor and community leaders." "Being a mother," he contrasts, "is not a privilege - it is a responsibility, greater than that of the Rabbi."

"The home and family comprise the central institution of Judaism," echoes Kresel Housman, "and women ideally spend the majority of their lives devoted to them. Some people protest that women's responsibility to the home is unfair and even demeaning, but I cannot understand their attitude. It seems that such people believe that the synagogue offers more opportunity to connect to G-d than raising a family does. I am sure that being wrapped in a pair of tefillin and a tallis while devoting one's full attention to G-d is an inspiring experience, and I'll never know what it feels like. But my

husband will never know the intimacy of nursing a baby, and that is also a service to G-d."

Rabbi Gurkow makes much of the intrinsic value of food in the Jewish household. "Judaism calls for Yiddishkeit to be not just a religion that we inherited from our forefathers, or a tradition that we practice every day, or once a year in the Synagogue, but rather a religion that we internalize and make part of our life, to the extent that we eat our religion, we sleep our religion....Yiddishkeit is associated with food; we connect every aspect of our Jewish life with the way we eat."

"Nourishing our families with the meals we cook is a mitzvah," Housman adds. "Preparing food for Shabbos and the holidays takes on an additional spiritual dimension because it will be used in festive meals."

Mitzvahs, which number 613 in total, are categorized as prohibitive (365, which forbid certain activities), and active (248, which tell us to carry out certain activities). Prohibitive apply to both men and women, but women are exempt from active mitzvahs which include a time requirement, because their own domestic mitzvahs are all-consuming (and inconsistent to boot).

Tefillin, worn before sundown on normal weekdays, is thus a "male mitzvah only."

"Even women without children and women with grown children," explains Kresel Housman, "are exempt... because they require a

lifetime commitment."

"However," she continues, "women in these situations do frequently take a more public role than those in the early stages of motherhood. They usually attend synagogue regularly and are often involved in a wide variety of community services. Women with leadership qualities have ample opportunities to manifest these talents by becoming involved in community service."

Here is a potential window for observant women who have a desire for work outside the home. In community schools and organizations, talents and interests can be fully utilized while one fulfills the ultimate mitzvah of advancing Jewish continuity.

Indeed, some of the most important mitzvahs are the woman's to uphold. This is not to be taken lightly. "Jewish women," explains Rabbi Abraham Stone of Brooklyn, NY, "play an important role in halacha and the observance of mitzvahs."

Due to the miracles Rashbam explained above, women are obligated in the mitzvahs surrounding the Chanukah lights, the Megilla at Purim and to drink four cups of wine on the night of Pesach.

"Many," says Housman, "if not all of the chores homemakers do are themselves mitzvohs.

"Indeed," Rabbi Stone summarizes concerning women, "their merits and strong devotion to Torah and mitzvahs will hasten the geulah in the speedy advent of Moshiach."

Domestic benefits

Debra Renee Kaufman, in her book Rachel's Daughters, writes that "in Orthodox Judaism, women are able to make demands upon men as husbands and fathers in ways they believe are less possible in the secular world."

"Many values traditionally associated with women," she continues, "such as mothering and the capacity for connectedness, are undervalued in society....[These women] link the feminine and the female with the sacred and the spiritual meaning of life, turning their devalued status in the secular world onto a high value status aspect that the Orthodox community confers."

"In the religious world," she concludes, "these women claim the female and the family...are seen as a positive source of value not only for the self but for the community as well."

This sentiment is corroborated by Sarah Chana Radcliffe, a Toronto therapist, in her book Aizer K'Negdo. "Husband and wife," she states, "have an interdependent relationship, which offers benefits to each."

The roles of women and men are ordained, and have great purpose. "Obviously Hashem created men and women differently in order for them to fulfill their unique tasks in life," states Radcliffe. "A woman is well suited to the demands of household management, which require the ability to handle many competing demands.... [This also] requires skills in many different areas, as well as the nurturing of her family members, which requires astute interpersonal awareness."

"A man," she continues, "is suited to pursue specific goals requiring study, dependable energy and a focused path. Together they can create a unit devoted to building a Jewish household."

Perhaps this role division can be put no more succinctly than by Rabbi Gurkow. "The Lubavitcher Rebbe put it this way," he explains. "One can argue; which is the most important organ in a person's body? One can come to two conclusions, the brain and the heart.

"The answer is that both are equally important; a person cannot survive without the brain, nor can one survive without the heart. They are both the two most vital organs in the body, while they are different and serve opposite functions.

"Let us now assume that we will reverse their roles. One can imagine what destruction this will cause to the body: for while the flow of blood is so important to the health of the heart, a drop of blood in the brain will bring paralyzation to the whole body. The same is obvious if one attempts to bring thoughts of the brain into the heart.

"G-d created the brain and the heart in perfect condition for their own roles, so as did G-d create the man and the woman in perfect condition for their own spiritual roles, to cultivate this world with the light of G-d. Should we attempt to reverse their roles, it will only bring destruction to the ultimate purpose of the divine creation."

For Jewish women who understand this, there is no conflict between modern and traditional society, between dueling demands of childrearing and personal fulfillment, between domestic duties of family members, between their positions as Jewish mothers and keepers of the household and any other position which they might hold in their lives. Furthermore, there is no sense of diminished or unequal status as compared to that of their partners or others in their communities.

"All. . . [people] are created equal," says Housman, "does not mean that we were created with equal abilities and opportunities. It means that we are all equal in the eyes of our Creator. The concept of equality does not refer to people's intelligence, abilities, or accomplishments. Those are external conditions. Equality refers to a person's essential humanity. On that level, we are indeed all equal."

Rabbi Gurkow concurs. "Anyone can easily understand that a woman was given the beautiful gift of tolerance, compassion and patience, the perfect criteria for bringing children to embrace and appreciate the joy and pride of Yiddishkeit."